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The Komuz of 3 M: Manas, Men and Management

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The Komuz of 3 M: Manas, Men and Management THE KOMUZ OF 3 M: MANAS, MEN AND MANAGEMENT Nisar AHMAD Komuz is traditional Kyrgyz instrument with three strings. Three strings are played in unison to produce music. This paper attempts to synchronize the M of Manas with two other Ms of modern theory of man management. The phenomenon of civilization, as a heavily organized public body, springs from different sources and this process is deeply rooted in its stratum of space and time.1 Over a period of time the relationship between civilization, its sources, and its practice develop a cyclical relationship – the civilization and culture impact all aspects of the society including business and administration. For example introduction of faster modes of communication (information technology) has had its deep impact on society and cultures which in-turn has affected the way business and administration is organized – organizations have become lean with fewer layers of management. This process of interlinking between business management and civilization can be studied further through the study of classics. Manas is studied in this paper to study its linkages with organization and modern concepts of management. Manas : According to Mukhtar Auezov, Kyrgyz national identity owes a great deal to the Kyrgyz hero Manas who, after defeating the Uighurs, united forty Kyrgyz tribes and led them to the Altai and, eventually to the Alai regions.2 The epic Manas is a trilogy - a biographical cycle of three generations of heroes, i.e., Manas, his son Semetei and grandson Seitek. The plot of the Manas trilogy consists of the following main episodes: I. In Manas Birth of Manas and his childhood; His first heroic deeds; His marriage to Kanïkei; His military campaign against Beijing; Death of Manas, destruction of his achievements. Prof. Dr., University of Petroleum and Energy Studies, New Delhi, India. 1 Moldobayev Karybek, Journal of Turkic Civilization Studies, No. 1 (2004), Bishkek, Kyrgyz- Turkish Manas University, p-33. 2 Bashiri Iraj, Manas: The Kyrgyz Epic, www.angelfire.com/rnb/bashiri/Manas/manas.html 8 NISAR AHMAD II. In Semetei Kanïkei takes Semetei and flees to Bukhara; Semetei's childhood and his heroic deeds; Semetei's return to Talas; Semetei's marriage to Aichürök; Semetei's battle against Kongurbai; Semetei's death or mysterious disappearance; III. In Seitek Destruction of Semetei's family; Capture of Aichürök and Külchoro; Seitek's growing up in Kïiaz's palace; Fighting against the internal enemies; Seitek's marriage; His defeat of the external enemies and death. The grand epic of Manas depicts the culture, bravery, and pride and dignity of Kyrgyz people. Traditionally, Manaschis have sung the epic songs to generations as reminders of their great past. The story line of Manas is quite simple. At the age of fifteen, when nomad boys used to choose a profession of a shepherd to the khan for his cattle, Manas formed a band of warriors and taught its members the ways of war. To keep his supporters united and happy, he arranged feasts and organized games for their entertainment. His band of faithful fought with him the many battles that ultimately led to Kyrgyz triumph over Kalmyks and Chinese. After Manas, his son Semetei and grandson Seitek continued the battles, which established the Kyrgyz nation. This paper attempts reidentification of modern management theory in the backdrop of traditional wisdom as passed from generations to generations through Manas. While reidentification as a technique is used in modern day psychology, even this has a mention in Manas. It is mentioned when the hero Manas was born and his name was suggested by a Darvesh. "If you'll allow me to make so free, I shall utter a God-given name!" Thus did the Dervish to them exclaim. All the people began to shout: "Give us the name then, spit it out!" "At its beginning stands letter "M", As in Muhammad's most blessed name! In the middle stands letter "N", That means "Nabi"--prophetic men. Then at its end stands the letter "S", That is the tail of a lion, no less! These passages suggest the importance of linking issues and identification of THE KOMUZ OF 3 M: MANAS, MEN AND MANAGEMENT 9 new with the help of old. The connectivity of letters M and N in Manas with revered personalities and that of S with a symbol of bravery and unchallenged rule is an example in reidentification. We will now look at some of the modern management concepts and study these concepts in the backdrop of passages from Manas. Manas and Change Management: Recent past has witnessed a lot of literature on the concept of Change Management. It ranges from the theory of Fifth Discipline3, to the bestseller Who Moved My Cheese4. Modern management gurus emphasize the need to manage change to organization’s advantage. There are ample examples of organizations closing their operations when they refused to change with the changing times. For example Remington used to be a leading brand of typewrites till personal computers took over. IBM recognized that change and entered the arena of computers: in the process it remains a successful company. Modern theory of change management postulates that in order to be ready to accept change and manage it to one’s advantage both people as well as organizations should be willing to challenge their own assumptions, understand the mismatch between their assumptions and new paradigm, rework on their assumptions and principles, and then move forward. For these theorists change management is an ongoing process. Manas , has a mention of inevitable change process in one of its passages as depicted below. The mountains fell apart, turning into ravines, Ravines shook, turning into mountains. Many seas became extinct Leaving only their names behind. Every fifty years, people were new, Every hundred years the earth was renewed It clearly indicates how changes of environment as well as change of people are correlated. When seen in the context of business management it is the external as well as internal conditions of the organization, which keep changing and require people to become ‘new’. This newness of people can be attained either through fresh induction or through training and retraining. The concept of preparation (training in modern management) comes alive in the section on ‘Jakïp and Akbaltay prepare to move to Ala-too. Joloy launches a great attack on them’ 3 Senge M Peter (1999), The Fifth Discipline – The Art & Practice of The Learning Organisation, London, Random House Business Books. 4 Dr. Spencer Johnson (2000), Who Moved my Cheese, New York, G.P.Putnam’s Sons. 10 NISAR AHMAD through following passages : For a whole six years, These wise men had prepared for the move By gelding their stallions, Preparing all the mares, Castrating their rams Fattening their sheep, And gelding all the oxen, They silently dismantled the yurt frames, Crossed the river without splashing, Prepared all the stallions And drove in one herd The livestock they had raised, "Baabeding, grant us a safe journey!" they prayed And slaughtered a gray mare. They put together a strong army It is indicative of how training has to take care of the smallest of detail : from gelding of stallions to castration of rams…each has its purpose. The preparations were going on for six years. It indicates how preparation (training) is a long drawn process with a specific purpose. Typically for any mass movement, a community would require means of travel, food, shelter, and safety. The passages reproduced above reflect the efforts being made for each of these needs – stallions and mares for riding, mares, rams and sheep for food, yurts for shelter, crossing rivers without splash for safe, unnoticed passage, putting together a strong army for safety. Manas and the Concept of Comprehensive Action: Maulana Jalauddin Rumi, the famous Sufi saint has propounded the concept of Comprehensive Action v/s Individual Action5. For example if we find one man cutting the cloth, another hammering nails in the ground, yet another sewing the cloth, and yet another preparing some ropes…we see individual actions. The com- prehensive action is : they are laying a tent. The interconnectedness of individual action is often submerged and not seen till the final picture is presented to us. This concept of comprehensive action is clear in the preparations described in the passages reproduced above. Gelding of stallions, preparation of mares, castration of rams, fattening of sheep, etc. are individual actions aimed at the 5 Idries Shah (1971), The Sufis, USA, First Anchor Books, p-139 THE KOMUZ OF 3 M: MANAS, MEN AND MANAGEMENT 11 comprehensive action of readiness. Crossing of river without splash so that the army goes unnoticed, and driving in a herd so as to rely on mutual support are other indicators of comprehensive action. Passages from the chapter ‘Jakïp gives Manas to shepherd Oshpur’ reproduced below also indicate the need to look at the comprehensive action rather than only a part of the picture. Oh, dear world! You consider Altay as your homeland, And the Kalmyks as your own people. This Altay isn't our homeland, The Kalmyks can't be our people. They will add poison in your food, Putting the blame on your son, These Kalmyks will tear you out by the roots! Leave all your countless livestock behind, With Manas as your hope, Flee this Altay! In these passages Chïyïrdï advises Jakïp to understand the long-term effect of their continuing to live in Altay. Manas and Competency Modeling: The passages from the chapter ‘Jakïp and Akbaltay prepare to move to Ala- too. Joloy launches a great attack on them’ reproduced below indicate a process for selection of people based on their abilities.
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